1. Brahman can be thought of as being formless like the sky (space). Similarly, like the wind that appears in the formless sky, the Primal Illusion (Moolamaya) appears as the first modification in the formless Brahman.
2. This has been stated previously in Dasbodh (chapter seven) and explained clearly in the chapter on Knowledge (chapter eight) where the five elements have been shown to be contained in the Primal Illusion.
3. The listeners should understand that the quality of knowledge (Janiva; awareness or consciousness, percipience) is the sattvaguna, the quality of knowledge mixed with ignorance is the rajoguna, and the quality of ignorance is the tamoguna.
4. You may ask, "What is this knowledge that is there?" Listen now to the explanation about what this means. For the human being there is what is called the Great Casual Body (Mahakarana Deha) which is the state of Beingness that is the witness of all.
5. Similarly, the Primal Illusion is the Great Causal Body of the universe. Therefore, the quality of knowledge or awareness naturally resides there.
6. The three attributes (gunas) reside latent and unmanifest within the Primal Illusion. Then with some stirring of the expressive power of the gunas, the three attributes become manifest, intermixed with each other. The wise should understand this through minute observation.
7. Similar to the grasses of grain which are first closed and then open up to release the seeds is the play of the Primal Illusion and how it gives rise to the expression of the three gunas.
8. The Primal Illusion is in the form of wind. Listen to how the stirring of the expression of the gunas gives rise to form. Even a small modification arising in the gunas is called the stirring, or the expressive power of the gunas (gunakshobhini).
9. There in that expression, the knowledge (sattva), the combination of knowledge and ignorance (rajas), and ignorance (tamas) become manifest, all intermingled with one another to form the very nature of the universe from where the primordial word AUM arose.
10. The quality of the word is that of space. This is the meaning of the statement about that which is in the universe is in the body. From the original word (OM) the words of the Vedas and other scriptures became formed.
11. The five elements and the three gunas are all only of the nature of the changing modifications of wind. Even the play of knowledge and ignorance are formed only from wind.
12. Without wind, how can knowledge exist? And without knowledge, how can ignorance exist? Both knowledge and ignorance exist solely because of wind.
13. Where there is no movement, how can there be the attribute of knowledge? Therefore, understand that the essence of the quality of knowing is wind.
14. It can be said that one thing has originated in another, and that this coming forth can be observed. However, the basic true nature of the Primal Illusion appears originally as the three gunas and five elements indistinguishably intermingled together.
15. Like this, all of these are originally an intermingled mixture, and then they become apparent one by one in sequence. Thus, it can also be said to be true that one originates and comes forth from another.
16. It has already been mentioned that the intermingled mixture containing all of that is wind. From that wind, came the formation of fire (light). When looking minutely, fire can also seen to be in the form of a mixture.
17. From fire came water which is also in the form of a mixture. From water came earth which is also is in the form of a mixture.
18. Here the listener raises a doubt. "Where is knowledge seen in the elements? We have never heard that it has ever been said before that the elements have knowledge."
19. Knowledge is inherently of the nature of movement, which is itself the sign of wind. It has already been explained that all attributes are contained within wind alone.
20. Therefore all the elements function with a combination of knowledge and ignorance. Thus it is shown that there is knowledge within the elements.
21. This is readily apparent in some places, and not so evident in other places, yet it does exist in all of the elements. If one observes with sharp intellect one can see both its gross and subtle presence.
22. The five elements have assumed their respective forms and are intermingled together. When looking at them, some of their aspects appear more gross and some are more subtle.
23. When the wind is still, it is not felt. Like that, knowledge is not always obviously apparent in the elements. Even though it is not seen, it is still there, in the forms of the elements.
24. For example, in the same way that the fire that is inherently hidden in wood, and the stillness of the wind are not readily seen, knowledge is not so obviously apparent in the elements.
25. The elements appear to be different, but upon close observation they are felt to be one. One should very cleverly recognize and experience this for oneself.
26. From Brahman arises the Primal Illusion (Moolamaya), and from this Primal Illusion arises the "Illusion of Attributes" (GunaMaya). And it is from this Illusion of Attributes, that the attributes (gunas) are born.
27. From the three gunas, the elements come into their manifest and identifiable state. The various forms of the elements has been explained previously.
28. At this point the listener raised a doubt. "It is not reasonable to say that space has been formed from out of the gunas. This could never happen. And how can you conceive that space has come from the attribute of sound?"
29. When explaining one thing, something else is imagined and confusion is unnecessarily created. Who can make such a foolish person understand what is being said?
30. When he is given teaching, he cannot understand. Even with detailed explanation he does not comprehend. Even with the use of may similes such a dull-minded person cannot understand what has been said.
31. It has been explained how one element is a greater element than another, but what is it that is there beyond and independent of the elements?
32. Using the power of discrimination, see what remains beyond the Primal Illusion that contains the five elements. The only thing that is beyond the Primal Illusion is Attributeless Brahman (Nirguna Brahman).
33. The Primal Illusion appeared in Brahman. Upon minutely examining the play of its activities, it is clearly seen to consist only of the five elements and the three gunas.
34. Four of the elements are subject to modifications while space is unchanging without any modification. Space is considered an element because it has properties and is like a covering or veil on Brahman.
35. The Consciousness in a body is called the individual self or jiva, and that same Consciousness in the universe is called the cosmic self, or Shiva. In the same way, space is an element, and it is also all-pervading.
36. Space is subtle yet it can be seen to have the appearance of certain properties. Therefore, space is considered to be in the form of an element.
37. Space has the property of being space that is vast, or empty, or void. No such properties exist for Parabrahman, the Absolute Reality. Only that space which is without any properties is Brahman itself.
38. Knowledge, ignorance, and the mixture knowing and not-knowing, are the identifiable signs of the three gunas. Now the three gunas have been explained and their forms have been revealed.
39. Creation (Prakriti) has spread out everywhere. That which is only One has become many things which are all subject to change. How can it be measured?
40. By mixing black and white one gets a grey color. When mixing blue and yellow one gets the color green.
41. Like that, colors of many varieties are mixed and changes take place. In much the same way, all of the visible appearances are constantly going through changes.
42. In the case of water, it takes on the appearance of many colors, and ripples constantly appear on it one after the other. The speed at which these changes that we see take place cannot be described in words.
43. Just as the modifications of the one water element appear to be unlimited, similarly, all of the five elements expand into the modifications that make up the 8.4 million species.
44. Water is the basis or seed from where all bodies come. All the people, insects, ants, and all the wild animals have come from water.
45. Blood and semen are made up of water, and from that water the body is formed. Even the nails, teeth and bones are basically made from that water.
46. There are tiny thread-like strands at the tips of the roots of trees which are filled up with water. That water rises up to expand throughout the entire tree.
47. The mango trees come to blossom because of water, and all other trees flower and bear fruit in due course because of water.
48. If one breaks open the trunk of a mango tree, or if one breaks apart the branches, there are no mangoes or fruit seen inside. All that is found is only wet bark.
49. If one looks from the roots all the way up to the top of the tree there is no fruit to be found within the tree. The wise understand that the fruit is basically a form of water.
50. It is only when water reaches to the tips of the branches that the tree bears blossoms. In this way it can be seen how one thing comes from another.
51. So many differences are there in the leaves, flowers, and fruits. How many descriptions and explanations should be given? Only by looking with subtle vision does one come to understand what has been said.
52. How can one tell about all of the modifications that go on in the universe from moment to moment? From out of that which is One come so many various colors and forms.
53. There is so much activity that is going on with the three gunas and the five elements. Looking at all of this activity we see many changes in many various forms. How much of this can possibly be described?
54. By using the power of discrimination, creation has to be thrown off and discarded with a sense of tranquil ease. Then, one becomes one with, and unflinchingly devoted to, the Supreme Self, Paramatman.